« | Nehemiah 10 | » |
1 As governor, I signed the agreement together with Zedekiah and the following priests:
2 Seraiah, Azariah, Jeremiah, Pashhur, Amariah, Malchijah, Hattush, Shebaniah, Malluch, Harim, Meremoth, Obadiah, Daniel, Ginnethon, Baruch, Meshullam, Abijah, Mijamin, Maaziah, Bilgai, and Shemaiah.
3 (SEE 10:2)
4 (SEE 10:2)
5 (SEE 10:2)
6 (SEE 10:2)
7 (SEE 10:2)
8 (SEE 10:2)
9 The Levites who signed were: Jeshua son of Azaniah, Binnui from the clan of Henadad, Kadmiel,
10 Shebaniah, Hodiah, Kelita, Pelaiah, Hanan,
11 Mica, Rehob, Hashabiah,
12 Zaccur, Sherebiah, Shebaniah,
13 Hodiah, Bani, and Beninu.
14 The leaders who signed were: Parosh, Pahath Moab, Elam, Zattu, Bani,
15 Bunni, Azgad, Bebai,
16 Adonijah, Bigvai, Adin,
17 Ater, Hezekiah, Azzur,
18 Hodiah, Hashum, Bezai,
19 Hariph, Anathoth, Nebai,
20 Magpiash, Meshullam, Hezir,
21 Meshezabel, Zadok, Jaddua,
22 Pelatiah, Hanan, Anaiah,
23 Hoshea, Hananiah, Hasshub,
24 Hallohesh, Pilha, Shobek,
25 Rehum, Hashabnah, Maaseiah,
26 Ahiah, Hanan, Anan,
27 Malluch, Harim, and Baanah.
28 All of us, including priests, Levites, temple guards, singers, temple workers and leaders, together with our wives and children, have separated ourselves from the foreigners in this land and now enter into an agreement with a complete understanding of what we are doing. And so, we now place ourselves under the curse of the LORD our God, if we fail to obey his laws and teachings that were given to us by his servant Moses.
29 (SEE 10:28)
30 We won't let our sons and daughters marry foreigners.
31 We won't buy goods or grain on the Sabbath or on any other sacred day, not even from foreigners. Every seven years we will let our fields rest, and we will cancel all debts.
32 Once a year we will each donate a small amount of silver to the temple of our God.
33 This is to pay for the sacred bread, as well as for the daily sacrifices and special sacrifices such as those offered on the Sabbath and during the New Moon Festival and the other festivals. It will also pay for the sacrifices to forgive our sins and for all expenses connected with the worship of God in the temple.
34 We have decided that the families of priests, Levites, and ordinary people will supply firewood for the temple each year, so that sacrifices can be offered on the altar, just as the LORD our God has commanded.
35 Each year we will bring to the temple the first part of our harvest of grain and fruit.
36 We will bring our first-born sons and the first-born males of our herds and flocks and offer them to the priests who serve in the temple, because this is what is written in God's Law.
37 To the priests in the temple of our God, we will bring the bread dough from the first harvest, together with our best fruit, and an offering of new wine and olive oil. We will bring ten percent of our grain harvest to those Levites who are responsible for collecting it in our towns.
38 A priest from the family of Aaron must be there when we give this to the Levites. Then the Levites will put one tenth of this part in the temple storeroom,
39 which is also the place for the sacred objects used by the priests, the temple guards, and the singers. Levites and everyone else must bring their gifts of grain, wine, and olive oil to this room. We will not neglect the temple of our God.
The Contemporary English Version (CEV)
The Contemporary English Version (CEV) is a modern Bible translation that aims to make the scriptures accessible and understandable to a broad audience, including children and those with limited English proficiency. Published by the American Bible Society in 1995, the CEV emphasizes clarity, readability, and ease of comprehension. Unlike more literal translations, the CEV uses a thought-for-thought translation philosophy, which focuses on conveying the original meaning of the text in a way that is clear and straightforward for contemporary readers.
One of the key features of the CEV is its use of everyday language and simple sentence structures. The translators avoided theological jargon and archaic terms, instead opting for language that is commonly used in daily conversation. This makes the CEV particularly well-suited for public reading, educational settings, and outreach programs where the audience might not be familiar with traditional biblical language. The translation strives to communicate the essence of the biblical message without the barriers that complex language can sometimes create.
The CEV also pays special attention to cultural sensitivity and inclusivity. The translators sought to avoid expressions and idioms that might be misunderstood or offensive in different cultural contexts. Additionally, the CEV includes gender-neutral language where appropriate, aiming to make the text more inclusive while still remaining faithful to the original manuscripts. This approach helps ensure that Bible teachings are accessible to a diverse global audience, promoting understanding and acceptance across different cultures and communities.
Despite its strengths, the CEV has faced some criticism from those who prefer more literal translations. Critics argue that the CEV emphasises on simplicity and readability which can sometimes result in a loss of nuance and depth found in the original languages. Some theologians and scholars believe that the thought-for-thought approach may oversimplify complex theological concepts. Nevertheless, the Contemporary English Version remains a valuable resource for many readers, offering a clear and approachable rendition of the Bible that is particularly effective for those new to the scriptures or those seeking a more accessible way to engage with the biblical text.